大方廣佛華嚴經搜玄分齊通智方軌 4.35

4.35

Fourth, regarding the explanation of the text: first, on the ten clarities, the text has four [sections]: first, a general introduction of their number; second, a simulated question; third, an analysis of the virtue and function; fourth, from "having settled into" onward, a general concluding praise. The third section divides the six superknowledges (ṣaḍ-abhijñā) into the ten clarities. Question: What is the difference between "clarity" (vidyā) and "superknowledge" (abhijñā)? Their essence is one, but their senses differ without obstruction. The sun penetrates sensory capacities because of the sun's clarity. Among the ten, the first is the superknowledge of others' minds (paracitta-jñāna); the second and fourth are the divine eye (divya-cakṣus), which are divided into present and future; the third is the superknowledge of past lives (pūrvenivāsānusmṛti); the fifth and seventh are the divine ear (divya-śrotra), or alternatively the seventh is subsumed under mental dharma-objects; the sixth and eighth are the psychic power (ṛddhi-sākṣātkriyā), namely the superknowledge of the body; the ninth and tenth are universally the knowledge of the exhaustion of outflows (āsravakṣaya-jñāna). How is this known? Because both of these penetrate [ultimate] nature, they are thus known [to be such]. The seventh, sound, and the eighth, form, can be divided into the seen and the unseen. Furthermore, the tenth is the cessation absorption (nirodha-samāpatti). Moreover, distinguishing six superknowledges and three clarities belongs to the triyāna teaching, whereas the ten clarities and ten superknowledges belong to the ekayāna teaching; they cannot subsume each other, because their depth, shallowness, and boundaries differ. Within the first, [the knowledge of] others' minds, there are three: first, the question; next, the analysis of characteristics; third, from "this is named" onward, concluding with the name; the remaining nine are all likewise. The second section has two: first, explaining the knowledge of this realm; second, from "and so forth" onward, encompassing its extension to other directions. In the first explanation, dividing the multitude of faculties and the great assembly who rejoice together in the five Buddhas below generally concludes it; this is analyzed according to the treatise (śāstra). According to the sūtra, there are three: first, a general praise; second, from "when this chapter was spoken" onward, revealing the excellence of the bhūmi in terms of events; third, from "through the Buddha's spiritual power" onward, bodhisattvas serving as witnesses. The first section has three: first, a general praise; second, two questions and answers revealing the supreme meaning; third, concluding the supreme meaning. In the second section, on events, there are five: first, the shaking of the earth; second, revealing the cause; third, raining flowers and so forth; fourth, the great sound praising the virtues of the bhūmi; fifth, equally extending to other directions. The third, bodhisattvas providing confirmation, has six: first, the bodhisattvas arriving here; second, praising the virtues of the bhūmi; third, revealing their concurrence as confirmation; fourth, adducing multiple preachings as confirmation; fifth, examining the cause of the confirmation; sixth, their equal identity. According to the treatise, the first section has two: first, benefit in terms of Dharma; second, benefit in terms of events. The text on Dharma has three: first, revealing by negation; second, analyzing by direct affirmation; third, concluding. The direct text has four: namely, question, answer, refutation, and explanation, as can be known; the sūtra text is concise and not fully detailed. In the third section, the reiterative verses (geya), first, explaining the intention of the verses and displaying the appearance of the verses giving rise to the subsequent text; second, directly setting forth the verses. Before this, there are two: first, contemplating phenomena; second, revealing the intention. This text has two: first, for the sake of benefiting sentient beings; second, from "demonstrating the inconceivable" onward, desiring to reveal the principle. The first text has three: first, praising the person's virtue; next, from "demonstrating to bodhisattvas" onward, bestowing self-benefit; third, from "conforming to sentient beings" onward, bestowing the function of knowledge and abandonment that benefits others. The second, revealing the principle, has three: one, generally demonstrating; two, demonstrating characteristics; three, analyzing the intention of the exposition. In the second, the verses themselves, there are ninety verses: first, sixty-nine directly versify the Cloud of Dharma bhūmi and so forth; next, from "in order to obtain the Buddha's wisdom" onward, twenty-one verses versify the reflection section; the rest are omitted and not versified. In the first section, there are twenty-nine verses on the bhūmi of the assemblage of skillful means. Alternatively, the first twenty-six can generally versify the preceding nine bhūmis, and the next three verses versify the text of the section on the fulfillment of the bhūmi. The next two verses versify the samādhi section; the next ten verses versify the reception of the station section; the next seven verses versify the great exhaustion section; the next six verses versify the explanation of the name section; the next thirteen verses generally versify the text on the unsurpassed, the surpassed, and so on; the next two verses of Vajragarbha generally conclude. It is also permissible for these texts to generally versify the ten bhūmis; this can be known by considering the outline and explanation accordingly. Within the bhūmi of the assemblage of skillful means, the first two verses versify the text on assembling virtues, the aspects of the practice of knowledge and wisdom, and cultivating the Buddha path; the next twenty-seven verses versify the text on common characteristics and distinct characteristics; in this text, the distinct come first, followed by the common. Within the distinct, the first six stanzas minus one line versify the characteristics of the first bhūmi; the next verse and one line versify the second bhūmi; the next verse versifies the third bhūmi; the next two verses versify the fourth bhūmi; the next two verses versify the fifth bhūmi; the next two verses versify the sixth bhūmi; the next two verses versify the seventh bhūmi; the next three verses versify the eighth bhūmi; the next three verses versify the ninth bhūmi; next, from "the foremost and wondrous" onward, three verses versify the common characteristics; the three paths are also fine. In the reflection [section], the first nineteen verses versify the reflection section; the latter two conclude the inexhaustibility of the virtues of the bhūmi. In the first [part], eleven verses versify the second superior virtue; the next four verses versify the third virtue. Second, first, directly knowing minds and knowing differences among dharmas have two [parts], as can be known; second, from "the minds of śrāvakas" onward, analyzing the extraordinary capacity of the function of wisdom in terms of the classes of retribution of ordinary beings and āryas. This text has two: first, from "conforming to practice and skillful means, next the minds of devas" onward, analyzing the wisdom of skillful means conforming to classes; second, within the divine eye, first the explanation, next the conclusion. The first text has two: first, explaining the knowledge of differences according to distinct retributions; next, from "bodhisattvas, through unobstructed clarity" onward, knowing the sphere of creating karma and completing deportment. Third, past lives has two: first, the explanation; next, the conclusion. The first text has two: first, knowing the sphere of the lower stations of oneself and others, which has two: first, general; next, specific. Under the next specific [part], from "moreover recollecting the past" onward, knowing the sphere of the higher station of the Buddhas. Fourth, the clarity of wisdom regarding the future has two: first, the explanation; next, the conclusion. The first text has two: first, knowing the persons and dharmas of good and evil in the lower stations, which has two: first, general; next, specific; second, from "knowing the future immeasurable" onward, knowing the practice and dharma of the higher station of the Buddhas. Fifth, the divine ear has three: first, positing; next, explaining; third, concluding. In the second text, there are two: first, analyzing the virtue of the divine ear in hearing and retaining, which has four lines; second, from "far and near in the ten directions" onward, explaining the functional activity of the divine ear, wherein there are three: first, general; next, from "in the eastern direction" onward, specific; third, from "just as in the eastern direction" onward, analogizing the nine directions. In the second, the specific analysis of the eastern direction, there are three divisions: first, the Buddha; next, analyzing the essence of the Dharma; third, from "skillfully understanding immeasurable" onward, teaching the Dharma to persons. In the second, the essence of the Dharma, the spoken [teachings] of the two teachings of principle and practice are brought forth to analyze the teaching of principle; second, from "that which is proscribed" onward is the teaching of practice. The Dharma has ten items in brief: one, the characteristics of the teaching's essence; two, the characteristics of generating faith; three, the characteristics of showing the essential doctrine; four, the characteristics of explanation; five, the characteristics of instituting study; six, the characteristics of receiving study; seven, the characteristics of adducing cases to exhort and advance; eight, the guidelines of hearing; nine, the guidelines of contemplating; ten, the guidelines of cultivating. Next, the third, concerning persons, has three: first, the capacity for the principle Dharma; next, from "the virtues obtained" onward, the capacity for the practice Dharma; third, from "extensively explaining" onward, the capacity for the teaching. The meaning of this text is difficult to grasp, but can be understood upon contemplation; these all praise the clarity and virtue of the divine ear. Sixth, within psychic power there are three: first, positing the name and meaning; next, explaining; third, concluding. The second text has three: first, the essence of bodily action; second, from "if hearing the ten directions" onward, analyzing the essence and function of action, which has two, as can be known; third, from "all thoroughly knowing themselves" onward, concluding the boundaries of action. Furthermore, this superknowledge concerns formidable power, whereas the eighth concerns manifesting form. Seventh, the clarity of knowing distinctions in speech and sounds has two: first, the explanation; next, the conclusion. The first has two: first, knowing sounds; second, from "the bodhisattva, conforming to their, and so forth" onward, analyzing the reason for knowing. The first text has two: first, analyzing the knowledge of the retribution voices of sentient beings, which has first, general; next, specific; third, concluding the knowledge; next, from "skillfully discerning and knowing" onward, knowing the teaching of the two truths as well as spiritual faculties and vessels. Eighth, the clarity of wisdom that manifests the adornment of the physical body has two: first, the explanation; next, the conclusion. The first text has three: first, penetrating the nature of form; second, from "the bodhisattva enters the deep dharmadhātu and abides and upholds" onward, analyzing conditions assembling to become form, which is to explain its function; third, from "disciples of the Buddha, the bodhisattva enters the formless dharmadhātu" onward, analyzing the reason why superknowledge accomplishes the characteristics of function. Second, manifesting form has three: first, explaining the excellence of the physical essence of one's own practice; second, from "forms of great compassion" onward, explaining the manifestation of pure forms for the sake of benefiting others; third, from "giving rise to the tathāgata" onward, analyzing the accomplishment of the great function of causal and fruitional forms. The forms of Samantabhadra have one hundred and ten items in general and specific; these forms have essence and function, because the twenty-five forms of ordinary fools are identical to emptiness. Ninth, within the clarity of true wisdom there are two: first, the explanation; next, the conclusion. The first text has two: first, revealing the essence of the clarity of wisdom in terms of the principle to be known; second, from "the bodhisattva knows such" onward, analyzing the skillful function of wisdom, which is to clarify its characteristics. The preceding text has two: first, in terms of the signless sphere; second, from "knowing the distinction of all dharmas" onward, in terms of the unarisen sphere. The second, the text on function, has two within it: first, restating the preceding object of knowledge; second, from "not attached" onward, analyzing the skillful function of wisdom. Within function there are three: first, explaining that function is sovereign and unattached; second, from "not abandoning all" onward, explaining the characteristic of conforming to quiescence to accomplish function; third, from "observing all dharmas" onward, explaining that function is sovereign. Tenth, within the clarity of wisdom of the right attainment (samāpatti) of the samādhi of all dharmas, there are two: first, the explanation; next, the conclusion. Within the first text there are three: first, analyzing the name and essence of abiding in quiescence, which has two, as can be known; second, from "also not abandoning" onward, constant functioning while identical to quiescence; third, below the text "the bodhisattva in the right attainment of the cessation of all dharmas", analyzing the boundaries. The second concluding text has three: first, concluding; next, praising the profound and vast virtue and function of the practice of absorption; third, looking up and deferring to those who know. In the fourth major division, the concluding text has two: first, concluding; next, explaining the measure of virtues, as can be known.